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Jerusalem Talmud Berakhot
Rebbi Samuel bar Naḥman in the name of Rebbi Yehudah bar Zebida217A Galilean Amora of the second generation, possibly a student of Rav in Babylonia. He is also the author of the parallel statement in the Babli (12b). The statement of Rebbi Ḥuna is given in the Babli in the name of Rebbi Yose bar Abun. The reasons of Rebbi Yose bar Abun and Rebbi Eleazar in the Yerushalmi are missing in the Babli. The quotes in the Babli are all in the name of Galilean authorities.: It would have been logical that one also would have to recite the chapter of Balaq and Balaam every day218The blessings of Balaam, Num. 23:7–24:25.. Why does one not recite it? Not to incommodate the public too much. Rebbi Ḥuna said, because it mentions lying down and standing up219Num. 23:24, 24:9.. Rebbi Yose bar Abun said, because it contains the Exodus and God’s kingdom220Num. 24:8, 23:21.. Rebbi Eleazar said, because it is written in the Torah, in the Prophets, and in the Hagiographs.221In the Torah as indicated; in the Prophets Michah 6:5, in the Hagiographs Neḥemiah 13:2
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Jerusalem Talmud Berakhot
Rebbi Samuel bar Naḥman in the name of Rebbi Yehudah bar Zebida217A Galilean Amora of the second generation, possibly a student of Rav in Babylonia. He is also the author of the parallel statement in the Babli (12b). The statement of Rebbi Ḥuna is given in the Babli in the name of Rebbi Yose bar Abun. The reasons of Rebbi Yose bar Abun and Rebbi Eleazar in the Yerushalmi are missing in the Babli. The quotes in the Babli are all in the name of Galilean authorities.: It would have been logical that one also would have to recite the chapter of Balaq and Balaam every day218The blessings of Balaam, Num. 23:7–24:25.. Why does one not recite it? Not to incommodate the public too much. Rebbi Ḥuna said, because it mentions lying down and standing up219Num. 23:24, 24:9.. Rebbi Yose bar Abun said, because it contains the Exodus and God’s kingdom220Num. 24:8, 23:21.. Rebbi Eleazar said, because it is written in the Torah, in the Prophets, and in the Hagiographs.221In the Torah as indicated; in the Prophets Michah 6:5, in the Hagiographs Neḥemiah 13:2
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Jerusalem Talmud Sotah
Rebbi Aqiba explained: “Elihu Ben Barakhel the Buzite from the family Ram got angry.183Job32:2.” Elihu that is Bileam. Ben Barakhel, who came to curse Israel but blessed them. The Buzite184From the root בוז “to insult, to degrade”., whose prophecy was degraded, “who falls down open-eyed.185Num. 24:4.” From the family Ram, “from Aram did Balaq lead me186Num. 23:7..” Rebbi Eleazar ben Azariah said to him, if he is he, then the Omnipresent already covered it up. If he is not he, in the future [world] he will argue with you. But Elihu that is Isaac. Ben Barakhel, the son whom God blessed, as it was said: “The Eternal had blessed him187Gen. 26:12. In the Babli, Baba Batra15b, the consensus it that Elihu was Jewish; cf. Tosaphot s. v. אליהוא. Some commentators note that Gen.25:11 would have been a better quote since it mentions Isaac’s status as son and uses the term Elohim, contained in the name, and not YHWH, as in Gen.26:12.”. The Buzite184From the root בוז “to insult, to degrade”., who degraded all temples of foreign worship at the moment he was bound on the altar. From the family Ram, the son of Abram.
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Jerusalem Talmud Shabbat
Rebbi Levi said, in the end it will come over anybody engaged in divination249His bad omens will hurt him.. What is the reason? For there is no divination in Jacob250Num. 23:22. Reading לא as לו.; for divination is his. Rebbi Aḥa bar Zeˋira said, the place251Imagining the Future World as a palace in which God resides; the Just will be His courtiers as the Angels are imagined to be. G reads: the place of anybody not divining will be inside that of Angels of Service; a higher status. Since this statement is attributed later to R. Berekhiah, at this place the reading of the Leiden ms. has to be preferred. of anybody not divining will be like that of the Angels of Service. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Ḥanina the son of Rebbi Abbahu said, this evildoer lived halfway through the existence of the world252The time elapsed from the creation of Adam to Bileam is equal to the time to elapse between Bileam and the coming of the Messiah. The present author has noted in the Introduction to his edition of Seder Olam (Northvale NJ 1998) that the Yerushalmi does not know this Babylonian compilation. We do not know the details of Galilean biblical chronology. According to Seder Olam, Bileam’s speech is to be dated 2485 A. M.; this would predict the end of this world at 4970 A. M. or 1210 C. E. In Maimonides’s interpretation of this passage in his Epistle to Yemen the reference is not to the coming of the Messiah but to restoration of prophecy to Israel.. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Jeremiah ben Eleazar said, in the future a disembodied voice will explode in the tents of the Just and say, everybody who worked with God should come and take his reward. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: In the future the Holy One, praise to Him, will make place for the Just inside the place of the Angels of Service; the Angels of Service will ask them and say to them, what did God do? What did the Holy One, praise to Him, teach you? Rebbi Levi bar Ḥayta said, did He not already do this in this world? That is what is written253Dan. 3:25., Nebuchadnezzar started and said, but I am seeing four free men walking in the fire and no blemish is on them. Why does the verse say, and no blemish is on them? This teaches that they were eunuchs but were healed. It is not written “and the looks of the first”, but and the looks of the fourth; they were suppressing the fire before him. Is similar to a son of gods. [Rebbi]254Added from G. Reuben said, at that moment an angel descended, hit that evildoer on his mouth, and told him, correct your words; does He have a son? He continued and said, 255Dan. 3:28.praised be the God of Shadrak, Meshak, and Abed-Nego; it does not say “Who sent His son” but Who sent His angel and rescued His servants who trusted in Him.
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Avot D'Rabbi Natan
Rabbi Dosa ben Hyrcanus would say: Sleeping through the morning, drinking wine in the afternoon, [the chatter of little children, and sitting around in the gathering houses with the common folk; these things drive a person from the world.]
Sleeping through the morning. How so? This teaches that a person should not plan to sleep so late that the time for reciting the Shema will pass. As, if he does sleep that late, he will end up wasting time he could have spent studying Torah, as it says (Proverbs 26:13), (“The door turns on its hinges, but the lazy one is still in his bed.) The lazy one says: There is a leopard in my path. A lion roams the streets.”
Drinking wine in the afternoon. How so? This teaches that a person should not plan to drink in the afternoon, because whenever he does, he ends up wasting all the time he could have spent studying Torah, as it says (Ecclesiastes 10:16), “Woe is the land whose king is a child, and whose ministers eat late in the morning.” And then, “Happy is the land whose king is a free man [and whose ministers eat at the right time; with restraint, not guzzling].” And what is the right time? One might say it is in some future yet to come, as its says (Isaiah 60:22), “I, the Eternal, will bring it about at the right time.” Or (Numbers 23:23), “At the right time Jacob will tell Israel [what God has planned].” The Holy Blessed One said to Bil’am, “At the right time,” not: In the right time; that is, not in the time you live, but at some future time when I redeem Israel.
The chatter of little children. How so? This teaches that a person should not plan, when he is studying in his house, to chat with his wife and his sons and daughters. For when a person is studying in his house, and becomes distracted with his children and the people in his house, he ends up wasting time he could have spent studying Torah, as it says (Joshua 1:8), “Do not let this book of Torah depart from your mouth; reflect on it day and night.”
Sitting around in the gathering houses with the common folk. How so? This teaches that a person should not sit with those who sit around in the marketplace, or he will end up wasting time he could have spent studying Torah, as it says (Psalms 1:1–2), “Happy is the man who does not walk in the counsel of the wicked […for only the Torah of the Eternal does he desire].” Rabbi Meir said: What does it mean [in the continuation of the verse] by “sitting with those who mock”? (Not to sit in) the theaters of mockers (in which they sentence people to death), as it says (Psalms 26:5), “I hated the gathering of evildoers, and I will not sit with the wicked.” (And the evildoers are the wicked, as it says [Psalms 37:9], “For the evildoers will be cut off.” Where is their punishment? In the World to Come, as it says) (Malachi 3:19), “For behold, the day is coming that blazes like an oven, and all the sinister and all those who do wickedness will be like straw.” These “sinister” ones are the mockers, as it says (Proverbs 21:24), “The sinister, arrogant one is called a mocker.”
Sleeping through the morning. How so? This teaches that a person should not plan to sleep so late that the time for reciting the Shema will pass. As, if he does sleep that late, he will end up wasting time he could have spent studying Torah, as it says (Proverbs 26:13), (“The door turns on its hinges, but the lazy one is still in his bed.) The lazy one says: There is a leopard in my path. A lion roams the streets.”
Drinking wine in the afternoon. How so? This teaches that a person should not plan to drink in the afternoon, because whenever he does, he ends up wasting all the time he could have spent studying Torah, as it says (Ecclesiastes 10:16), “Woe is the land whose king is a child, and whose ministers eat late in the morning.” And then, “Happy is the land whose king is a free man [and whose ministers eat at the right time; with restraint, not guzzling].” And what is the right time? One might say it is in some future yet to come, as its says (Isaiah 60:22), “I, the Eternal, will bring it about at the right time.” Or (Numbers 23:23), “At the right time Jacob will tell Israel [what God has planned].” The Holy Blessed One said to Bil’am, “At the right time,” not: In the right time; that is, not in the time you live, but at some future time when I redeem Israel.
The chatter of little children. How so? This teaches that a person should not plan, when he is studying in his house, to chat with his wife and his sons and daughters. For when a person is studying in his house, and becomes distracted with his children and the people in his house, he ends up wasting time he could have spent studying Torah, as it says (Joshua 1:8), “Do not let this book of Torah depart from your mouth; reflect on it day and night.”
Sitting around in the gathering houses with the common folk. How so? This teaches that a person should not sit with those who sit around in the marketplace, or he will end up wasting time he could have spent studying Torah, as it says (Psalms 1:1–2), “Happy is the man who does not walk in the counsel of the wicked […for only the Torah of the Eternal does he desire].” Rabbi Meir said: What does it mean [in the continuation of the verse] by “sitting with those who mock”? (Not to sit in) the theaters of mockers (in which they sentence people to death), as it says (Psalms 26:5), “I hated the gathering of evildoers, and I will not sit with the wicked.” (And the evildoers are the wicked, as it says [Psalms 37:9], “For the evildoers will be cut off.” Where is their punishment? In the World to Come, as it says) (Malachi 3:19), “For behold, the day is coming that blazes like an oven, and all the sinister and all those who do wickedness will be like straw.” These “sinister” ones are the mockers, as it says (Proverbs 21:24), “The sinister, arrogant one is called a mocker.”
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